排序方式: 共有103条查询结果,搜索用时 15 毫秒
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关于儒家伦理问题的讨论一直是中国哲学史界与伦理学界的一个热门话题,许多学者都抱着真挚的热情与善良的意愿努力开掘儒家传统伦理思想中的精微意蕴,并力图为现实生活与社会提供某种可资借鉴的范本。应当说其中的不少工作都有着深刻的理论价值和一定的现实意义,但也不能不看到,在讨论中有不少关涉核心问题的概念显得比较模糊甚或混乱,主要有伦理与德性、实践与思想、当然与可能、大众与精英、他律与自律、早期(先秦)儒家与后期(宋明)儒家等。对这些不同的概念做一辨析和梳理,将有利于关于儒家伦理问题的讨论在更深入和更精确的层面上进行。 相似文献
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Lieven Decock 《Journal for General Philosophy of Science》2002,33(2):231-250
Quine's views on indispensability arguments in mathematics are scrutinised. A weak indispensability argument is distinguished
from a strong indispensability thesis. The weak argument is the combination of the criterion of ontological commitment, holism
and a mild naturalism. It is used to refute nominalism. Quine's strong indispensability thesis claims that one should consider
all and only the mathematical entities that are really indispensable. Quine has little support for this thesis. This is even
clearer if one takes into account Maddy's critique of Quine's strong indispensability thesis. Maddy's critique does not refute
Quine's weak indispensability argument. We are left with a weak and almost unassailable indispensability argument.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
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天人合一是中国哲学的根本特征之一 ,它在传统伦理思想中表现为天人合德。这一命题规定了传统道德的本体、道德价值的本原以及人的道德本性 ,是传统伦理思想最核心的理念和最根本的特征。它固然存在许多理论上的缺失 ,但又极富思辨性 ,对伦理学上的许多重大理论问题都提供了自己的解答。这对于我们今天探究这些问题 ,仍然具有启迪意义。 相似文献
65.
儿童的选择性学习是目前认知发展领域的热点问题。儿童在因果知识领域内的选择性学习(即选择性因果学习)对于回答儿童如何获取知识这个经典问题具有重要意义。儿童的选择性因果学习表现在对他人解释的辨别、评估与采纳上。他们会主动向可靠的信息提供者寻求解释, 并在接收回答后表现出选择性跟进反应。对于他人的回答, 年幼儿童不仅能根据言语线索辨别出解释性陈述, 还能依据解释的结构特征选择更好的陈述加以采纳, 年长儿童甚至可以从不同模式的解释中灵活地学习更适宜的因果知识。未来研究应深入关注解释的其它特征在儿童选择性因果学习中的作用, 进一步探讨选择性因果学习的认知机制。 相似文献
66.
Talbot Brewer 《Ethical Theory and Moral Practice》2001,4(3):219-230
Some contemporary Kantians have argued that one could not be virtuous without having internalized certain patterns of awareness that permit one to identify and respond reliably to moral reasons for action. I agree, but I argue that this insight requires unrecognized, farreaching, and thoroughly welcome changes in the traditional Kantian understanding of maxims and virtues. In particular, it implies that one's characteristic emotions and desires will partly determine one's maxims, and hence the praiseworthiness of one's actions. I try to show this by pointing out an instability in the Kantian understanding of maxims. On the one hand, maxims are thought of as consciously affirmed, subjective principles of action. On the other hand, Kantians claim that nothing counts as an action, nor as morally assessable, unless it has a maxim. One cannot take both thoughts seriously without implausibly constricting the range of behavior that counts as action, hence as morally assessable. This difficulty can be overcome, I suggest, by jettisoning the idea that maxims must be consciously affirmed, and by stressing the way in which maxims are grounded in the pruning and shaping of one's emotions and desires during socialization. This opens the door to a rich Kantian theory of virtue. It also raises questions about the scope and ground of our moral responsibility, which I address at the end of the paper. 相似文献
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周代的“敬德保民”思想中包括了三个方面的经济伦理思想内涵:一、“无逸”的劳动伦理观和“孝养父母”的生产观;二、反对“独专于利”,主张利益分配的公正性;三、在生活方式上,主张“恭俭惟德”的消费观。这些思想具有德性主义的性质。 相似文献
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Mari Huhtala Muel Kaptein Taru Feldt 《European Journal of Work and Organizational Psychology》2016,25(3):335-352
The first aim of this study was to identify long-term patterns of ethical organizational culture based on the perceptions of 368 Finnish managers over a period of two years. The second aim was to investigate whether there is a difference in the long-term occupational well-being (burnout and work engagement) of managers exhibiting different patterns of ethical culture. Based on latent profile analysis, five different patterns of the strength of ethical culture were identified: moderate, high, increasing, decreasing, and low. The results show that managers exhibiting either the low or decreasing pattern of ethical culture experienced significant changes in their well-being over time. Decreasing or permanently low ethical culture was related to increased cynical attitudes towards work, and to decreased work engagement. On the positive side, stably high ethical culture was associated with enduringly high levels of well-being over time. In sum, low or decreasing ethical culture poses a risk to occupational well-being, whereas an organization with a culture that is perceived as permanently strong represents a favourable work environment. 相似文献
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风险决策心理因素的理论综述 总被引:5,自引:1,他引:4
风险决策理论对于人们是否作出冒险行为的选择提出了两种比较典型的解释:一种解释把风险决策归因于人们共有的基本过程,即“较冷”的心理和认知过程。这些理论认为风险选择是由人类基本的心理和感觉机制引起的。而另一种解释则把风险决策归因于“较热”的情感和动机过程。这些理论认为,情境和人格因素会增强风险决策的动机并导致风险决策个体差异的存在。本文对这两种解释的不同理论作了较为系统的论述。 相似文献
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Patricia White 《Studies in Philosophy and Education》1991,11(1):11-16
A democratic state is characterised by more than its particular principles and institutions; its citizens must have the democratic virtues and attitudes. One such important attitude is trust, as commentators on the current attempts to create democratic institutions in the USSR emphasise. The paper gives an account of social trust and also the important, though problematic, role that distrust plays in a democracy. Finally the paper considers how the school can instantiate social trust in its own ethos. 相似文献